Isaiah 36:10
So now, was it apart from the LORD that I have come up against this land to destroy it? The LORD Himself said to me, 'Go up against this land and destroy it.'"
So now, was it apart from the LORD that I have come up against this land to destroy it?
This phrase is spoken by the Assyrian field commander, the Rabshakeh, during the siege of Jerusalem under King Hezekiah. The Assyrians were known for their military prowess and their strategy of psychological warfare, which included claiming divine sanction for their conquests. The Rabshakeh's question implies that the Assyrian invasion is divinely ordained, suggesting that resistance is futile. This reflects a common ancient Near Eastern belief that military success was a sign of divine favor. Theologically, this challenges the Israelites' understanding of their covenant relationship with God, as they believed that God would protect Jerusalem, the city of David. This moment tests the faith of Hezekiah and the people of Judah, as they must discern whether this claim is true or a tactic to demoralize them.

The LORD Himself said to me, ‘Go up against this land and destroy it.’”
The Rabshakeh's assertion that the LORD commanded the Assyrian invasion is a bold claim intended to undermine the confidence of the people of Judah in their God. Historically, Assyrian kings often claimed divine support for their campaigns, and this statement could be seen as an attempt to equate the God of Israel with the gods of other nations, who were believed to be subject to the will of the Assyrian empire. This claim is not supported by any prophetic word from the LORD to the Assyrians, and it contrasts with the messages of the prophets Isaiah and Micah, who emphasized God's sovereignty and justice. Theologically, this statement can be seen as a test of faith, as it challenges the Israelites to trust in God's promises despite the apparent evidence to the contrary. In the broader biblical narrative, this moment foreshadows the ultimate deliverance of Jerusalem, highlighting God's faithfulness and the futility of opposing His divine plan.

Persons / Places / Events
1. Sennacherib
The king of Assyria, who sent his field commander to Jerusalem to demand its surrender.

2. Rabshakeh
The field commander of the Assyrian army, who delivered the message to the people of Jerusalem.

3. Hezekiah
The king of Judah during this time, known for his faithfulness to God and his efforts to reform the religious practices of Judah.

4. Jerusalem
The capital city of Judah, under siege by the Assyrian army.

5. The LORD (Yahweh)
The God of Israel, whose will and approval are central to the events described.
Teaching Points
God's Sovereignty Over Nations
God can use even pagan nations to accomplish His purposes. This reminds us that God is in control of world events, and His plans are beyond human understanding.

Discernment in Spiritual Claims
Not every claim of divine endorsement is true. We must seek God's wisdom and discernment to understand His will, especially when faced with conflicting messages.

Faith in Times of Crisis
Like Hezekiah, we are called to trust in God during times of crisis. Our faith should be rooted in God's promises and His past faithfulness.

The Importance of Prayer and Seeking God
Hezekiah's response to the Assyrian threat was to seek God in prayer. This teaches us the importance of turning to God first in our times of need.

God's Deliverance and Protection
The account of Jerusalem's deliverance serves as a reminder of God's power to protect and deliver His people, encouraging us to rely on Him for our safety and security.
Bible Study Questions
1. How does the claim of the Assyrian commander in Isaiah 36:10 challenge the faith of the people of Jerusalem, and how can we apply this to challenges to our faith today?

2. In what ways does the account of Hezekiah and the Assyrian siege encourage us to trust in God's sovereignty over world events?

3. How can we discern whether a message or action is truly from God, as seen in the Assyrian commander's claim of divine approval?

4. What role does prayer play in Hezekiah's response to the Assyrian threat, and how can we incorporate similar practices in our own lives?

5. How does the theme of God's deliverance in Isaiah 36 relate to other biblical accounts of God's protection, and how can this strengthen our faith in His promises?
Connections to Other Scriptures
2 Kings 18-19
Provides a parallel account of the Assyrian siege of Jerusalem and the interactions between Hezekiah and the Assyrian envoys.

Isaiah 10:5-6
Discusses Assyria as the rod of God's anger, used to discipline nations, including Israel.

2 Chronicles 32
Offers another perspective on Hezekiah's reign and the Assyrian threat, highlighting Hezekiah's faith and God's deliverance.

Romans 8:28
Relates to the theme of God's sovereignty and His ability to work through all circumstances for the good of those who love Him.
Claims to Speak for GodW. Clarkson Isaiah 36:10
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
War OratorsSerrasalmo, Scientific Illustrations and Symbols.Isaiah 36:4-20
ContemptuousnessW. Clarkson Isaiah 36:4-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Approval, Attack, Authority, Destroy, Destroyed, Destruction, Hast, Lord's, March, Moreover, Waste
Dictionary of Bible Themes
Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:4-10

     8027   faith, testing of

Library
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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